The Book of Enoch Commentary - Chapter 37

The Book of Enoch Commentary - Chapter 37 

The Ethiopian Book of Enoch is broken down in several sections. Though the first section is definitely worthy of a deep study, sadly that's most of what you will find online as far material written or produced expounding upon the Book of Enoch.

However, the second part of the Book of Enoch - known as the "Book of Parables" is far, far more important and relevant to us, for therein you will find parallel prophecies that reinforce and expound upon the individual known as the "marred servant" from the Book of Isaiah. In the Book of Enoch, this individual is known as the "Elect One" or the "Son of Man." These parallels to the servant of Isaiah are undeniable, as I've pointed out in these three articles on this blog already:

The Book of Enoch and the Davidic Servant I

The Book of Enoch and the Davidic Servant II

The Book of Enoch and the Davidic Servant III

Rather than continue in this numbered fashion, I will write commentary on each chapter of the second section of the Ethiopian Book of Enoch: The Book of Parables.

Chapters 37–71 of the Book of Enoch are referred to as the Book of Parables. The scholarly debate centers on these chapters. The Book of Parables appears to be based on the Book of Watchers, but presents a later development of the idea of final judgement and of eschatology, concerned not only with the destiny of the fallen angels but also that of the evil kings of the earth. The Book of Parables uses the expression Son of Man for the eschatological protagonist, who is also called “Righteous One”, “Chosen One”, and “Messiah”, and sits on the throne of glory in the final judgment.[75] The first known use of The Son of Man as a definite title in Jewish writings is in 1 Enoch, and its use may have played a role in the early Christian understanding and use of the title.[2][3][76] - from Wikipedia/Book of Enoch

1 Enoch Chapter 37 [SECT. VI.]  - source

1. The vision which he saw, the second vision of wisdom, which Enoch saw, the son of Jared, the son of Malaleel, the son of Canan, the son of Enos, the son of Seth, the son of Adam. This is the commencement of the word of wisdom, which I received to declare and tell to those who dwell upon earth. Hear from the beginning, and understand to the end, the holy things which I utter in the presence of the Lord of spirits. Those who were before us thought it good to speak;

As you read through 1 Enoch, the "Lord of Spirits" is quite clearly the LORD JEHOVAH of the Old Testament taking on the same role and mentioned in the same context as parallel prophecies in Isaiah (see articles linked above.) Interestingly, Enoch calls this revelation, "The Word of Wisdom." This may in fact be a deliberate connection to the revelation of the same name in the 89th section of the Doctrine and Covenants. Sound farfetched? D&C 89 is the only place in sacred writ that contains a partial phrase of the fourth token as given in the Holy Temple. Moreover, Isaiah 22 is the only place that one of the titles of that token is given anywhere, and the context of that token? That's right - the servant of Isaiah. D&C 89 ends with a reference to the destroying angel and a phrase taken straight out of the end of Isaiah 40 - which is perhaps the strongest chapter about the many hats worn by the servant of Isaiah. Though the word "servant" isn't used in Isaiah 40, roles such as comforter, voice, mouth, glory, arm of the Lord, Shepherd, Spirit of the Lord, and God are all used and serve as an introduction to the servant songs of Isaiah.

2. And let not us, who come after, obstruct the beginning of wisdom. Until the present period never has there been given before the Lord of spirits that which I have received, wisdom according to the capacity of my intellect, and according to the pleasure of the Lord of spirits; that which I have received from him, 4 a portion of life eternal.

 

Enoch makes a claim that never before has there been given such a revelation to man, and that this revelation is itself "a portion of life eternal." D&C 88:4 makes a similar connection from the comforter to life eternal which states the truth that the comforter is eternal life. He stands at the very center of the new and everlasting covenant. Accepting him is to advance further along the path to eternal life after all. Rejecting him is the blasphemy against the Holy Ghost.

3. And I obtained three parables, which I declared to the inhabitants of the world.